scholarly journals THE AGE OF MARRIAGE ON INTERDISIPLINARY ISLAMIC LAW PERSPECTIVES

2020 ◽  
Vol 7 (1) ◽  
pp. 1
Author(s):  
Iwan Romadhan Sitorus ◽  
Yusmita Yusmita
Keyword(s):  
Family Relationships ◽  
Islamic Law ◽  
Marriage Age ◽  
Marriage Ceremony ◽  
The Family ◽  
Age Limit ◽  
Religious Aspects ◽  
Age Of Marriage ◽  
Husband And Wife

Law Number 16 Year 2019 in article 7 provides an age limit for each person who will marry at the age of 19 years for men- and 19 years for women. The age limit given by the law does not look comprehensively in biological, sociological readiness, and so on. The modified law should be able to realize the benefit of the husband and wife in fostering the household. Determination of marriage age aims to protect offspring, create a family that is sawah mawaddah wa rahmah, maintain lineage, maintain family relationships, maintain diversity in the family, and prepare for maturity in the economy by paying attention to various aspects, both aspects, psychological, sociological, biological and certainly religious aspects. so that it can create a family in accordance with the marriage ceremony

scholarly journals ANALISIS USIA IDEAL PERKAWINAN DALAM PERSPEKTIF MAQASID SYARI’AH

2019 ◽  
Vol 1 (1) ◽  
Author(s):  
Teguh Anshori
Keyword(s):  
Child Protection ◽  
Positive Impact ◽  
Family Welfare ◽  
Marriage Age ◽  
Formal Program ◽  
The Family ◽  
Age Limit ◽  
The Right ◽  
Age Of Marriage ◽  
The Ideal

AbstractThis study departs from a juridical confusion regarding the age limit of marriage with other provisions regarding age. Article 7 Paragraph 1 of Law No. 1 of 1974 concerning Marriage, states that marriage is only permitted if the male has reached the age of 19 (nineteen) years and the female has reached the age of 16 (sixteen) years. Law Number 23 the Year 2002 concerning Child Protection states that what is called a 'child' is a person who is under 18 years of age. As for Law Number 26 of 2000 concerning the Human Rights Court, it is explained that an adult category is a person who is 18 years old. The Marriage Age Maturing Program (PUP) offers a solution, namely the ideal age of marriage seen from various perspectives is a minimum of 20 years for women and 25 years for men. Departing from this, this study seeks to explore why the need for an ideal marriage age limit according to Maqasid Sharia, as well as how to analyze Maqasid Sharia against the provisions of the ideal age limit of marriage in Mating the Age of Marriage (PUP). To answer this question, this study uses Maqasid Sharia theory with the basic assumptions of the theory, namely the protection of religion, soul, reason, descent, and property. The normative-empirical approach in this study refers to the study of the formal aspects of the Marriage Age Maturity (PUP) program.This study found that the existence of an ideal marriage age limit in Maqasid Sharia theory can have a variety of positive impacts when applied. The positive impact is in the form of increasing the ideal age of marriage; increasing family welfare; improved education; increased understanding related to the importance of the ideal age of marriage; and parents increasingly understand the importance of the ideal age of marriage when they want to marry their children. The provisions of the ideal marriage limit in Maturing Marriage Age (PUP) are at least 20 years for women and 25 years for men. Sharia Maqasid's analysis results in this study indicate that the ideal age provisions applied in the Marriage Age Maturing (PUP) program are the right solution in creating a good Sharia Maqasid family. The application of these provisions can regulate relations between men and women; look after offspring; creating sakinah, mawaddah, warahmah families; maintain lineage; maintain diversity in the family; set the pattern of good relationships in the family and regulate financial aspects in the family.Keywords: Maqasid Sharia, Maturity Maturity (PUP). AbstrakPenelitian ini berangkat dari sebuah kerancuan yuridis mengenai batas usia perkawinan dengan ketentuan lain mengenai usia. Pasal 7 Ayat 1 UU Nomor 1 Tahun 1974 tentang Perkawinan, menyebutkan bahwa perkawinan hanya diizinkan apabila pihak laki-laki telah mencapai umur 19 (sembilan belas) tahun dan pihak perempuan sudah mencapai usia 16 (enam belas) tahun. Undang-Undang Nomor 23 Tahun 2002 tentang Perlindungan Anak menyebutkan bahwa yang disebut dengan ‘anak’ adalah orang yang masih berusia di bawah 18 tahun. Adapun dalam Undang-Undang Nomor 26 Tahun 2000 tentang Pengadilan Hak Asasi Manusia, dijelaskan bahwa kategori dewasa adalah orang yang berumur 18 tahun. Program Pendewasaan Usia Perkawinan (PUP) menawarkan solusi, yaitu usia ideal perkawinan dilihat dari berbagai perspektif adalah minimal 20 tahun bagi perempuan dan 25 tahun bagi laki-laki. Berangkat dari hal tersebut, penelitian ini berusaha menelusuri mengapa perlunya batas usia ideal perkawinan menurut Maqasid Syariah, serta bagaimana analisis Maqasid Syariah terhadap ketentuan batas usia ideal perkawinan dalam Pendewasaan Usia Perkawinan (PUP). Untuk menjawab pertanyaan tersebut, penelitian ini menggunakan teori Maqasid Syariah dengan asumsi dasar teori yaitu perlindungan terhadap agama, jiwa, akal, keturunan, dan harta. Pendekatan normatif-empiris dalam penelitian ini mengacu pada kajian aspek formal program Pendewasaan Usia Perkawinan (PUP).Penelitian ini menemukan bahwa adanya batas usia ideal perkawinan dalam teori Maqasid Syariah dapat memberikan berbagai dampak positif apabila diterapkan. Dampak positif tersebut berupa meningkatnya usia ideal perkawinan; meningkatnya keluarga sejahtera; meningkatnya pendidikan; meningkatnya pemahaman terkait pentingnya usia ideal perkawinan; serta orang tua semakin memahami pentingnya usia ideal perkawinan ketika hendak menikahkan anaknya. Adapun ketentuan batas ideal perkawinan dalam Pendewasaan Usia Perkawinan (PUP) yaitu minimal 20 tahun bagi perempuan dan 25 tahun bagi laki-laki. Hasil analisis Maqasid Syariah dalam penelitian ini menunjukkan bahwa ketentuan usia ideal yang diterapkan dalam program Pendewasaan Usia Perkawinan (PUP) merupakan solusi tepat dalam menciptakan Maqasid Syariah keluarga yang baik. Penerapan ketentuan tersebut mampu mengatur hubungan antara laki-laki dan perempuan; menjaga keturunan; menciptakan keluarga sakinah, mawaddah, warahmah; menjaga garis keturunan; menjaga keberagamaan dalam keluarga; mengatur pola hubungan yang baik dalam keluarga dan mengatur aspek finansial dalam keluarga.

View of the Issue About Changes in the Age of Marries for Women in Law Number 16 of 2013

2019 ◽  
Vol 7 (2) ◽  
pp. 268-277
Author(s):  
Saiful Saiful
Keyword(s):  
Family Relationships ◽  
Economic Aspects ◽  
Positive Law ◽  
The Family ◽  
Minimum Age ◽  
Age Limit ◽  
Marriage Problems ◽  
The Mind ◽  
Age Of Marriage ◽  
The Ideal

With regard to marriage problems in Indonesia, the age limit of marriage is regulated in positive law contained in Law Number 1 of 1974 and KHI, namely Marriage is only permitted if the male has reached the age of 19 (nineteen) years and the woman has reached the age 16 (sixteen) years, which was later revised in Law Number 16 of 2019 which states that marriage is only permitted if a man and woman have reached the age of 19 (nineteen) years, then if seen from the maslahah concept this determination is at the daruriyyah level, namely maintaining the safety of the soul (hifzu al-nafs), maintaining the safety of the mind (hifzu al-'aql), and maintaining the safety of the offspring (hifzu al-nasl). The change in the minimum age of marriage that occurs in the Marriage Law Article 7 paragraph (1) No. 1 of 1974 contains more maslahah and is more in accordance with maqasid sharia. Because at the age of 19, it is hoped that the ideal marriage can be accomplished and be able to realize the goals of marriage, such as maintaining offspring, creating a sakinah mawaddah wa rahmah family, maintaining lineages, creating patterns of family relationships, maintaining diversity in the family and preparing for economic aspects.

Konsep Batasan Usia Perkawinan dalam Hukum Islam dan Undang-Undang Nomor 1 Tahun 1974 Juncto Undang-Undang Nomor 16 Tahun 2019 tentang Perkawinan serta Implikasinya terhadap Masyarakat di Desa Langensari Kecamatan Tarogong Kaler Kabupaten Garut

2020 ◽  
pp. 1
Author(s):  
Anna Marsella ◽  
Amrullah Hayatudin ◽  
Encep Abdul Rojak
Keyword(s):  
Islamic Law ◽  
Married Couple ◽  
Married Couples ◽  
Early Marriage ◽  
Marriage Age ◽  
Positive Effects ◽  
Age Limit ◽  
Negative Impacts ◽  
Age Of Marriage ◽  
The Impact

Abstract. Islam does not discuss the age limit for conducting marriages clearly, in contrast to Law Number 1 of 1974 juncto Law Number 16 of 2019 concerning Marriage regulates the marriage age limit of 19 years for men and women, however early childhood marriage is still rife in the community, especially in Langensari Village, Tarogong Kidul District, Garut Subdistrict. Formulation of the problem namely: How is the legal review of early marriage according to Islamic Law and Law No. 1 of 1974 in conjunction with Law No. 16 of 2019 concerning marriage? What are the factors underlying the occurrence of early marriage in Langensari Village? What is the impact of early marriage for a married couple in Langensari Village?The purpose of this study are: To find out the legal review of early marriage according to Islamic Law and Law No. 1 of 1974 in conjunction with Law No. 16 of 2019 concerning Marriage, the factors underlying the occurrence of early marriage and the impact of early marriage for married couples in Langensari Village. The research method used was interview and literature study.The results of the study: Islamic law allows early marriage, with the condition that it has been agreed upon, Law No.1 Year 1974 juncto Law No. 16 of 2019 concerning marriage, limiting the age of marriage and dispensation for irregularities. Factors causing: internal factors, namely the emergence of love, love, affection, avoiding adultery, have been able to fulfill and be responsible, external factors are caused by geographical factors, social media abuse, MBA, doctrine of religious figures, excessive parental fear. Impacts of early marriage: positive effects, namely reducing cases of sexual harassment, guarding the environment of society and mutual respect, negative impacts of miscarriages, undernourished children, frequent quarreling and increasing the burden on parents.Keywords: Limitation of Marriage Age, Islamic Law, Impact of Early Marriage Abstrak. Agama Islam tidak membahas mengenai batasan usia untuk melaksanakan perkawinan secara jelas, berbeda dengan Undang-undang Nomor 1 Tahun 1974 juncto Undang-undang Nomor 16 Tahun 2019 Tentang Perkawinan mengatur batasan usia perkawinan yaitu 19 tahun untuk pria dan wanita, namun perkawinan usia dini masih marak terjadi di masyarakat, khususnya di Desa Langensari Kecamatan Tarogong Kidul Kabupaten Garut. Rumusan masalah yaitu: Bagaimana tinjauan hukum tentang perkawinan usia dini menurut Hukum Islam dan Undang-Undang No. 1 Tahun 1974 juncto Undang-undang No. 16 Tahun 2019 Tentang Perkawinan? Apa faktor-faktor yang melatarbelakangi terjadinya perkawinan usia dini di Desa Langensari? Bagaimana dampak dari perkawinan usia dini bagi pasangan suami istri di Desa Langensari?Tujuan penelitian ini yaitu: Untuk mengetahui tinjauan hukum tentang perkawinan usia dini menurut Hukum Islam dan Undang-Undang No. 1 Tahun 1974 juncto Undang-undang No. 16 Tahun 2019 Tentang Perkawinan, faktor-faktor yang melatarbelakangi terjadinya perkawinan usia dini dan dampak dari perkawinan usia dini bagi pasangan suami istri di Desa Langensari. Metode Penelitian yang digunakan adalah wawancara dan studi pustaka.Hasil penelitian: Hukum Islam membolehkan perkawinan usia dini, dengan syarat sudah baligh, Undang-undang No.1 Tahun 1974 juncto Undang-undang No. 16 Tahun 2019 Tentang Perkawinan, membatasi usia perkawinan dan diberlakukan dispensasi atas penyimpangan. Faktor penyebab: faktor internal yaitu timbulnya rasa suka, cinta, sayang, menghindari zina, sudah mampu mencukupi dan bertanggung jawab, faktor eksternal yaitu disebabkan oleh faktor geografis, penyalahgunaan sosial media, MBA, doktrin tokoh agama, ketakutan orang tua yang berlebihan. Dampak perkawinan usia dini: dampak positif yaitu mengurangi kasus pelecehan seksual, terjaganya lingkungan peguyuban dan saling menghormati, dampak negatif yaitu terjadinya kasus keguguran, anak berstatus gizi kurang, sering bertengkar dan menambah beban orang tua.Kata kunci: Batasan Usia Perkawinan, Hukum Islam, Dampak Perkawinan Usia Dini

The Problems of The Marriage Age Changing in Indonesia in the Perspectives of Muslim Jurists and Gender Equality

2021 ◽  
Vol 4 (2) ◽  
pp. 99-108
Author(s):  
Eni Zulaiha ◽  
Ayi Zaenal Mutaqin
Keyword(s):  
Islamic Law ◽  
Descriptive Analysis ◽  
Research Approach ◽  
Marriage Age ◽  
Minimum Age ◽  
Age Limit ◽  
Age Limits ◽  
The Law ◽  
And Gender ◽  
Age Of Marriage

The rules regarding the age limit for marriage as contained in Article 7 of Law no. 1 of 1974, which states that the minimum age of marriage for men is 19 years and for women is 16 years. These rules were amended through law no. 16 of 2019, which stipulates that the age limit for marriage, both for men and women, are in the same age, 19 years old. This change is intended to bring benefits of marriage minimizes the conflict in the household. But in fact, the changing age limit for marriage still creates some problems; for example, not a few Muslims view that in Islam, there are no provisions regarding age limits and there are dispensations for those forced to marry under a predetermined age. This research aims to find out the problematics of the law on changing the age limit for marriage. The research approach used qualitative with descriptive analysis methods and literature review. The results of the study indicate that there are several problems regarding the age limit between First, Islamic law does not stipulate a minimum age for marriage, so that some people do not heed the provision; Second, there are some rules regarding dispensation for those who want to get married at the age of 19 by putting forward to the court. This is an opportunity to violate the regulations; Third, changes to the law that have raised the age limit for marriage, in reality, in society, have not been able to stop the rate of early-age marriage.

scholarly journals Batas Usia Ideal Pernikahan Perspektif Maqasid Shariah

2017 ◽  
Vol 1 (1) ◽  
pp. 67
Author(s):  
Holilur Rohman
Keyword(s):  
Family Relationships ◽  
Islamic Law ◽  
Second Law ◽  
The Third ◽  
Age At Marriage ◽  
Minimum Age ◽  
Age Limit ◽  
Age Of Marriage ◽  
The Ideal

<p class="ABSTRACT"><span lang="EN">An ideal marriage is a marriage that able to achieve the goal of becoming a family wedding sakinah, mawaddah </span><span lang="IN">wa</span><span lang="IN">rahmah</span><span lang="EN">. Al-Qur'an and Sunnah </span><span lang="IN">did not </span><span lang="EN">explain in detail about the limitations of marriageable age. There are three perspectives on the age limit to get married in Indonesia, first, the perspective of Islamic law, the second law No. 1 in 1974 allow a woman to get married at the age of 16 and men at age 19, the third, BKKBN which advocated age at marriage ideal namely the minimum age for women 21 years and for men 25 years old</span><span lang="IN">.</span><span lang="IN">B</span><span lang="EN">ut </span><span lang="IN">in different perspective, </span><span lang="EN">the ideal age of marriage maqasid shari'ah perspective for women 20 years </span><span lang="IN">and </span><span lang="EN">for men 25 years, because at this age considered to have been able to realize the </span><span lang="IN">goal </span><span lang="EN">wedding (maqasid shari'ah) such as: creating a family sakinah mawaddah wa rahmah, keeping the lineage, maintaining the pattern of family relationships, maintaining diversity and deemed ready in terms of economic, medical, psychological, social, religious.</span></p><p class="ABSTRACT"><span lang="EN">* * *</span></p><p class="ABSTRAK"><span lang="IN">Pernikahan yang ideal adalah pernikahan yang mampu mencapai tujuan pernikahan menjadi keluarga yang sakinah, mawaddah dan rahmah. Al-Qur’an dan as-Sunnah menjelaskan secara rinci tentang batasan usia menikah. Ada tiga perspektif mengenai batas usia menikah di Indonesia, pertama, perspektif hukum Islam, kedua, undang-undang no 1 1974 mengijinkan seorang perempuan menikah pada usia 16 tahun dan laki-laki pada usia 19 tahun, ketiga, BKKBN yang menganjurkan usia kawin yang ideal yaitu usia minimal bagi perempuan 21 tahun dan bagi laki-laki 25 tahun.. Akan tetapi usia ideal perkawinan perspektif maqasid shari’ah adalah bagi perempuan 20 tahun dan dan bagi laki-laki 25 tahun, karena pada usia ini dianggap telah mampu merealisasikan tujuan-tujuan pensyariatan pernikahan (<em>maqasid shari’ah</em>) seperti: menciptakan keluarga yang sakinah mawaddah wa rahmah, menjaga garis keturunan, menjaga pola hubungan keluarga, menjaga keberagamaan dan dipandang siap dalam hal aspek ekonomi, medis, psikologis, sosial, agama. <strong></strong></span></p><p class="ABSTRACT"><span lang="EN"><br /></span></p>

scholarly journals STUDI KRITIS PERNIKAHAN BAWAH UMUR PERSPEKTIF UUP NO. 16 TAHUN 2019 DAN GENDER ANALISIS

2020 ◽  
Vol 19 (2) ◽  
pp. 208
Author(s):  
Sippah Chotban
Keyword(s):  
Human Rights ◽  
Gender Inequality ◽  
Islamic Law ◽  
Political Elites ◽  
Domestic Life ◽  
Marriage Age ◽  
Legal Structure ◽  
Age Limit ◽  
Age Of Marriage ◽  
Sense Of Justice

The age of marriage between women and men in the legal structure in Indonesia is an important element and becomes a tough polemic and discourse among academics, practitioners and political elites. This is indicated by, among other things, the following discourse and regulations that specifically regulate marital age, namely Marriage Law Number 1 of 1974 Article 7 (1) which confirms that the marriage age limit is 16 for women and 19 for men. The marriage age limit provisions are further reaffirmed in Article 15 (1) of the Compilation of Islamic Law (KHI) No. 1 of 1991. In its development, the marriage age limit has not fulfilled a sense of justice, until legal measures are taken to review it, so UUP No. 16 of 2019 Article 7 paragraph 1 which states that the age limit for marriage of women and men is 19 years. Equal age restrictions have a purpose - among other things - to create early equality between women and men in marriage, while at the same time being able to suppress and minimize underage marriages so that marital human rights can be realized, as well as destructive things -negative does not happen. The problem then is whether the presence or presence of UUP No. 16 of 2019 will reduce and minimize the number of underage marriages? And will this create an atmosphere of domestic life that is far from manifestations of gender inequality?

scholarly journals Relasi Suami Istri dalam Keluarga menurut Hukum Islam dan Undang-Undang Nomor 1 Tahun 1974

2020 ◽  
Vol 4 (2) ◽  
pp. 138-150
Author(s):  
Fahmi Basyar
Keyword(s):  
Family Relationships ◽  
Islamic Law ◽  
The Public ◽  
Descriptive Research ◽  
Family Psychology ◽  
Legal Perspective ◽  
The Family ◽  
Qualitative Descriptive ◽  
The Relationship ◽  
Husband And Wife

This study discusses the relationship between husband and wife in the Islamic legal perspective, using qualitative descriptive research methods to obtain valid and factual data. Based on the research results, an analysis of the family relationships is under Islamic law. Decision making in the family as stated in the verse al-quran surah An-Nisa 'verse: 34 and family psychology in general. Meanwhile, the fulfillment of a living is in accordance with the content of the verse al-quran surah Al-Baqarah verse: 233 and the typology in the family psychology they live. Then the implementation of daily household activities is following the contents of the compilation of Islamic law and law number 1 of 1974. Care and protection are the background foundations of aqidah in every family. From the results of this study, it has been concluded that the husband's role as head of the household is constant, while the wife as a housewife has shifted due to the increasing role in the public domain. And regarding the rights and obligations of husband and wife depending on the agreement of both by looking at their daily conditions.

scholarly journals Pembatasan Usia Perkawinan (Tinjauan Undang-undang dan Maqashid asy-Syari’ah)

2018 ◽  
Vol 3 (1) ◽  
pp. 87
Author(s):  
Elkhairati Elkhairati
Keyword(s):  
Islamic Law ◽  
Marriage Problem ◽  
The Family ◽  
Minimum Age ◽  
Age Limit ◽  
The Law ◽  
Age Of Marriage ◽  
Library Method ◽  
Law Making

This article aims to review the Law and Maqashidasy-Syari'ah regarding the age limit of marriage. The literature of Islamic Law (fiqh) does not explicitly specify the minimum age limit for prospective marriages. Over the course of time, the law privides a minimum age of mariage. There is a clear conflict between the fiqh and the laws. According to the ushuliyin (Islamic law experts)view, in order to produce a law or a fatwa law, a mujtahid (legal exciter) should pay attention to maqashidsyari'ah (law-making purposes). Because the shari'ah is revealed to realize the benefit of mankind, including the marriage problem. The main problem of this research is to investigate the minimum age restriction of marriage according to the law and how to view the maqashidasy-shari'ah against the provisions of the law. This research used library method. Based on the analysis, it can be concluded that the limitation of the minimum age of marriage in the law is intended for the benefit of the family and the ability to achieve the purpose of marriage. Thus, it can be said that it is in accordance with the application of the maqashidasy-shari'ah, that is to preserve human benefit at the level of an-nasal hifdz (nurturing offspring).

scholarly journals PREWEDDING PHOTO PROCESSION AND THE ROLE OF THE FAMILY IN THEM

2020 ◽  
Vol 10 (2) ◽  
pp. 246
Author(s):  
Aulil Amri
Keyword(s):  
Islamic Law ◽  
Religious Values ◽  
Religious Knowledge ◽  
The Family ◽  
Marriage Contract ◽  
The Law ◽  
Husband And Wife ◽  
As If

In Islamic law, pre-wedding photos have not been regulated in detail. However, pre-wedding photo activities have become commonplace by the community. It becomes a problem when pre-wedding is currently done with an intimate scene, usually the prospective bride uses sexy clothes and is also not accompanied by her mahram when doing pre-wedding photos. Even though there have been many fatwas and studies on the limits of permissibility and prohibition in the pre-wedding procession.The results show that the pre-wedding procession that is carried out by the community in terms of poses, clothes, and also assistance in accordance with Islamic law, the law is permissible. However, it often happens in the community to take photos before the marriage contract with scenes as if they are legally husband and wife and the bride's family knows without prohibiting, directing, and guiding them according to Islamic teachings. In this case the role of the family is very important, we as parents must understand the basis of religious knowledge and how to instill religious values in our children since childhood is the key to this problem dilemma.

scholarly journals SYARIAH COMPATIBILITY AND HUMAN RIGHTS IN DETERMINING THE AGE OF MARRIAGE

1970 ◽  
Vol 21 (2) ◽  
pp. 263-274
Author(s):  
Rumi Suwardiyati ◽  
Siti Rohmah ◽  
Andi Muhammad Galib ◽  
Abdul Halim
Keyword(s):  
Human Rights ◽  
Secondary Data ◽  
Strategic Decision ◽  
Constitutional Court ◽  
Religious Leaders ◽  
Marriage Age ◽  
Minimum Age ◽  
Age Limit ◽  
Age Of Marriage ◽  
Religious Understanding

The purpose of this research is to examine the interpretation of constitutional judges regarding the age limit for marriage which is considered to contain compatibility and efforts to harmonize sharia and human rights principles in their decisions. This is motivated by child marriage tends to ignore the rights of children and women. Unfortunately, this practice is often affirmed by religious understanding and even state law. The research method used is normative juridical using secondary data. As for this research will analyze the decision of the Constitutional Court Number 22/PUU-XV/2017.  This research will show the conflict between the interpretation of sharia - which has been the authoritative area of ​​religious leaders - and the principles of Human Rights (HAM). Meanwhile, the interpretation of the judges of the Constitutional Court seems to contain a discourse on the compatibility and harmony of sharia and human rights. This research per reflects the approach of the Constitutional Court and the strategy of the petitioners in an effort to review the constitutionality of the minimum age for marriage as stated in the Marriage Law. The various approaches and arguments put forward show that the applicant made a strategic decision by trying to break a patriarchal culture and injustice before the Constitutional Court.  Keywords: Marriage Age Limit, Syariah, Human Rights, Constitutional Court 

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